Thine enemies roar in the midst of thy congregations; they set up their ensigns [for] signs.
And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly:
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.
And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth.
All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye.
One thousand [shall flee] at the rebuke of one; at the rebuke of five shall ye flee: till ye be left as a beacon upon the top of a mountain, and as an ensign on an hill.
And he shall pass over to his strong hold for fear, and his princes shall be afraid of the ensign, saith the LORD, whose fire [is] in Zion, and his furnace in Jerusalem.
And the LORD their God shall save them in that day as the flock of his people: for they [shall be as] the stones of a crown, lifted up as an ensign upon his land.
Related Topics and Bible Verses
a pole (Heb. to'ren) used as a standard or ensign set on the
tops of mountains as a call to the people to assemble themselves
for some great national purpose (Isa. 30:17). In Isa. 33:23 and
Ezek. 27:5, the same word is rendered "mast." (See Banner
(1.) Heb. 'oth, a military standard, especially of a single
tribe (Num. 2:2). Each separate tribe had its own "sign" or
(2.) Heb. nes, a lofty signal, as a column or high pole (Num.
21:8, 9); a standard or signal or flag placed on high mountains
to point out to the people a place of rendezvous on the
irruption of an enemy (Isa. 5:26; 11:12; 18:3; 62:10; Jer. 4:6,
21; Ps. 60:4). This was an occasional signal, and not a military
standard. Elevation and conspicuity are implied in the word.
(3.) The Hebrew word _degel_ denotes the standard given to
each of the four divisions of the host of the Israelites at the
Exodus (Num. 1:52; 2:2; 10:14). In Cant. 2:4 it is rendered
"banner." We have no definite information as to the nature of
these military standards. (See BANNER ¯T0000433.)
This word is used, (1.) To express the idea that the Egyptians
considered themselves as defiled when they ate with strangers
(Gen. 43:32). The Jews subsequently followed the same practice,
holding it unlawful to eat or drink with foreigners (John 18:28;
Acts 10:28; 11:3).
(2.) Every shepherd was "an abomination" unto the Egyptians
(Gen. 46:34). This aversion to shepherds, such as the Hebrews,
arose probably from the fact that Lower and Middle Egypt had
formerly been held in oppressive subjection by a tribe of nomad
shepherds (the Hyksos), who had only recently been expelled, and
partly also perhaps from this other fact that the Egyptians
detested the lawless habits of these wandering shepherds.
(3.) Pharaoh was so moved by the fourth plague, that while he
refused the demand of Moses, he offered a compromise, granting
to the Israelites permission to hold their festival and offer
their sacrifices in Egypt. This permission could not be
accepted, because Moses said they would have to sacrifice "the
abomination of the Egyptians" (Ex. 8:26); i.e., the cow or ox,
which all the Egyptians held as sacred, and which they regarded
it as sacrilegious to kill.
(4.) Daniel (11:31), in that section of his prophecies which
is generally interpreted as referring to the fearful calamities
that were to fall on the Jews in the time of Antiochus
Epiphanes, says, "And they shall place the abomination that
maketh desolate." Antiochus Epiphanes caused an altar to be
erected on the altar of burnt-offering, on which sacrifices were
offered to Jupiter Olympus. (Comp. 1 Macc. 1:57). This was the
abomination of the desolation of Jerusalem. The same language is
employed in Dan. 9:27 (comp. Matt. 24:15), where the reference
is probably to the image-crowned standards which the Romans set
up at the east gate of the temple (A.D. 70), and to which they
paid idolatrous honours. "Almost the entire religion of the
Roman camp consisted in worshipping the ensign, swearing by the
ensign, and in preferring the ensign before all other gods."
These ensigns were an "abomination" to the Jews, the
"abomination of desolation."
This word is also used symbolically of sin in general (Isa.
66:3); an idol (44:19); the ceremonies of the apostate Church of
Rome (Rev. 17:4); a detestable act (Ezek. 22:11).